St. Innocent Orthodox Church Z Founded in 1967 Z Moscow Patriarchal Parishes Z 23300 W
St. Innocent Orthodox Church Z Founded in 1967 Z Moscow Patriarchal Parishes Z 23300 W. Chicago _ Redford, MI 48239 _ 313-538-1142 _ Fax: 313-538-8126 Church Website: www.stinnocentchurch.com _ E-Mail: [email protected] St. Innocent Monastic Community: 9452 Hazelton, Redford, MI 48239 _ 313-535-9080 PASTOR: Rt. Rev. Mitered Archpriest ROMAN STAR _ Cell: 313-319-0590 Dean, Central States Deanery, Patriarchal Parishes April 24, 2016 ASSISTANT PRIEST: Rev. DANEIL SHIRAK _ 313-295-3073 EPISTLE: Philippians 4:4 - 9 (#247) DEACON: Rev. Dn. Michael Comerford GOSPEL: St. John 12:1 - 18 (#41) SUBDEACON: Dr. Joshua Genig TONE: ATTACHED: Sister Ioanna CHOIR DIRECTOR: Elizabeth Star Hatfield READERS: Robert Joseph Latsko & George Hanoian
Z PALM/WILLOW SUNDAY Z Entrance of Our Lord Into Jerusalem Z
_ 9am— HOURS _ 9:30am— GENERAL EXAMINATION OF CONSCIENCE & ABSOLUTIONS _ _ 10am—DIVINE LITURGY OF ST. JOHN CHRYSOSTOM _
COMMEMORATED TODAY: ENTRY OF OUR LORD INTO JERUSALEM. PALM SUNDAY. Martyr Sabbas Stratelates (“the General”) of Rome, and 70 soldiers with him (272). Ven. Savva and Aleksy the Recluse, of the Kiev Caves (Near Caves—13th c.). Martyrs Pasicrates and Valentine in Moesia (Bulgaria—228). Martyrs Eusebius, Neon, Leontius, Longinus, and others, at Nicomedia (303).
FOR THE REPOSE OF: Estelle & Joseph Star; Anna & John Witkowski; Michael Sr. & Margaret Rusko; Mary, Andrew, Daniel, Michael & Lottie Yakuber; Ross & Margaret Falsetti; Helen, John & Carole Andrayko; Peter & Theresa Harvilla; Betty Martell; Frances & Todd Smoly; Peter Glover; Irene Adams; Ethel Elizabeth & Wayne Joshua deVyver, David Horka; Michael Rusko; Anna Lichagina, Yelena & Zinaïda Korniyevskaya; Joseph Nossal; Michelle Tucker; Todd Comerford. MEMORY ETERNAL!
FOR THE HEALTH OF: Archimandrite Seraphim; Priest Daneil, Matushka Debra & Corrina Shirak; Deacon Michael, Matushka Mary Ellen & Julius Comerford; Matushka Mary Donahue; Subdeacon Joshua & Abigail Genig; Reader Robert Latsko, Reader George & Betty Hanoian, Rose Nossal, Mary Glover, Nancy Cupp, Deborah Dade, Vasiliki Stamoulis, Gerald Martell, Azbehat, Donald Yakuber (in Assisted Living), Carl deVyver, Jo Anne Nicholas (surgery on 4/27), Joan Rusko, Daria, Joseph Nossal Ed Manier, Martha Genig ALSO FOR: Rose Nossal, who celebrates her birthday Today, Sunday, 24 April MANY YEARS! Julia & Aleksey Korniyevskiy, who celebrate their Anniversary on Tuesday, 26 April Kimberly Marie Hancock, who celebrates her birthday on Wednesday, 27 April Eva Hancock, who celebrates her birthday on Wednesday, 27 April Susan Nossal, who celebrates her birthday on Thursday, 28 April Fr. Roman, who celebrates the Anniversary of his Ordination as a Priest on Friday, 29 April Zachary Minnick, who celebrates his birthday on Saturday, 30 April
SCHEDULE FOR THE COMING WEEK (VERY STRICT FAST: no meat, fish, milk products, eggs, alcohol, during Holy Week) TODAY: Sun, 4/24 7pm PALM SUNDAY: BRIDEGROOM MATINS Monday 4/25 7pm GREAT & HOLY MONDAY: BRIDEGROOM MATINS Tuesday 4/26 7pm GREAT & HOLY TUESDAY: BRIDEGROOM MATINS Wednesday 4/27 7pm GREAT & HOLY WEDNESDAY: SACRAMENT OF HOLY UNCTION (& anointing for healing) Thursday 4/28 10am GREAT & HOLY THURSDAY: VESPERAL LITURGY OF ST. BASIL (Christ’s Last Supper) 7pm MATINS, with 12 GOSPEL-READINGS about Christ’s Passion (decorate Christ’s Tomb afterwards) Friday 4/29 3pm GREAT & HOLY FRIDAY: VESPERS & BURIAL OF CHRIST 7pm MATINS, LAMENTATIONS, PROCESSION w/ SHROUD, Ezekiel’s PROPHESY of the Resurrection Saturday 4/30 10am GREAT & HOLY SATURDAY: VESPERAL LITURGY, with 15 Old Testament Prophesies 11:30pm NOCTURNE: PROCESSION; PASCHA RESURRECTION SERVICE: Paschal Matins & Liturgy (Blessing of baskets and Agape Meal follows) Sunday 5/1 11am PASCHA: AGAPE VESPERS, with Reading of the Gospel in different languages; Agape fellowship CANDLES FOR LAST SUNDAY, 17 APRIL YEARLY CHURCH VIGIL LAMPS: Royal Doors Lamp: In Memory of Husband, Joseph; Son, Kenneth; parents, Michael & Margaret Rusko, & John & Martha Nossal, by Rose Nossal Altar Candelabra: In Memory of Parents, Nicholas and Susan Yakuber, by son, Donald Yakuber Altar Candles (2): In Memory of Irene Adams, by Goddaughter, Rose Ann Everhardt Iconostasis Lamps: In Memory of Parents, Ethel Elizabeth & Wayne Joshua; Robert David H; & Health of brother, Carl, by Sister Ioanna Candles on the Solea: In Memory of Peter & Theresa Harvilla, Norman & Monica Holst, & Ricky Ellis, by Jason & Debra Truskowski Table of Oblation Lamp: In Memory of Parents, Helen & John Andrayko, Sr. & sister, Carole Andrayko, by John Andrayko, Jr. Reliquary-Icon Lamps: Sts. Innocent, Tikhon & Herman: Health of Joseph/Sue; Robert/Diane; Pat/John; Joseph B., Jared, Jay; Rachelle/Aaron, Gabriel; Tricia, Lindsey; & In Memory of sisters, Anna, Margaret, Theresa & Irene; & brothers, John, Edwin & Michael by Rose Nossal Reliquary-Icon Lamps: Sts. Elizabeth & Raphael: Health of the Genig and Just Families, by Subdeacon Joshua & Abigail Genig Reliquary-Icon Lamps: St. Seraphim & St. Alexis: In Memory of Ross & Margaret Falsetti, by daughters, Rose Ann Everhardt & Margie Martell Reliquary-Icon Lamps: St. Hilarion & Sts. Alexandra & Martha (AVAILABLE) Reliquary-Icon Lamps: St. Nestor & St. Gerontius (AVAILABLE) IN MEMORY OF (MEMORY ETERNAL!) Joseph & Estelle Star, by son Father Roman and family Paul & Alexandra Yupco, Basil & Ellen Starinshak, by grandson, Father Roman and family John & Anna Witkowski, by daughter, Matushka Rose Marie and family Samuel & Mary Kupec, by granddaughter, Matushka Rose Marie and family Parents, Helen & John Andrayko, and sister, Carole Andrayko, by John Andrayko + + + Ross & Marge Falsetti, by Margie & Jerry My husband, Joe; my sisters, Margaret & Ross Falsetti, Anna & Mike Elaschat, Theresa & Pete Harvilla, Irene, & brothers, Michael, John & Edwin Rusko; niece, Rose Mary & Dean Hough; Joe’s brothers, Raymond & Walter Nossal, & sisters, Theresa, Florence & Helen Nossal, by Rose Nossal ++ + Pete & Theresa Harvilla, by Mary Ann Harvilla & Kay Truskowski + + + My husband, Michael Rusko, by Joan Rusko Parents, Ethel Elizabeth & Wayne Joshua; David H; Nina I; Marion P; Fr. Photius; Mo. Benedicta; Archm. Roman; Olive, by Sister Ioanna Child Lana Wilson, Shirley Troyer, Marsha Olsen, Betty Stelmaszek, by Becky Jurczyszyn Thelma Ratcliff, Louis Pitts, Gloria Robinson, Reginald Bell, Lessie Favor, Lois Hamby, by Manier Family FOR THE HEALTH OF: (MANY YEARS!) Elizabeth & Lawrence, Caitlin & Zachary, by parents & grandparents, Father Roman & Matushka Rose Marie Gregory & Tamiko Star, by parents, Father Roman & Matushka Rose Marie Children, Grandchildren & Great-grandchildren; Monk Fr. Sdn. Tikhon (Dade); by Rose Nossal Father Roman & Matushka & family; Sister Ioanna; John Andrayko; Nancy; Mary G; Jo Anne N; Grandson Joey (in the Navy Reserves) & all people in the Armed Forces; & all the people of St. Innocent Church, by Rose Nossal + + + Shirley Peponis, by brother, Nick & JoAnne My Mom, Jaime Truskowski, by Kay Truskowski + + + Family & Friends, by Mary Ann Harvilla & Kay T. Brother, Greg & Donna, nephew, Gregory & Liz & nephew, Alex, by Mary Ann Harvilla & Kay + + + Ed Manier, by Mary Ann Harvilla & Kay Archimandrites Nafanail, Gregory & Seraphim; Fr. Roman & Mat. Rose Marie; Fr. Lawrence & fam; Fr. Laurence & fam; Fr. Daneil & fam; Dcn. Michael & fam; Mat. Mary D; Carl; Sdn Fr. Tikhon; Sdn Andrew; Sdn Joshua, Abigail & children; Rdr Robert; Robert M; David Samuel, Sky & Avi; Jo Anne & Nick; Athanasius; John A; Ed & Tiffany; Kim & fam; Vasiliki; Rose; Emil; Billy & Fonda; Donald Y; Richard Z, by Sr Ioanna John Andrayko (May God watch over him), by Rose Nossal + + + Rose Nossal, by John Andrayko + + + Sdn. Joshua Genig, by Genig Family Leia & family; Joan & Bob; Paul& his father; Pete & his family; Damon, Levi & Briann; Toni & Richard; Liz & Andrea, by Becky Jurczyszyn H & S of: Manier children: Breonna, Bronte, Brittany & grandchildren; Krystal Gardner (pain-pill addiction); Donna Williams (MS), by Maniers PROSPHORA FOR TODAY IS OFFERED BY: Vasiliki Stamoulis In Memory Eternal of: Panagiota (5/28); Theodore (6/11); Demetrios (8/6); Filomila (5/5); Demetrios (2/15); Panagioti (+4/19/16), and all other departed family, friends & loved ones; and For the Health of: daughter Panagiota & son-in-law Stamati, their son Konstantinos (Namesday 5/21 & B-day 6/27/10), & daughter, Maria (7/31/14); Vasiliki; Vasilios; Maria; George & family; Maritiza & family; Panagiota & son; Christos, Konstanina & son Andrew; Aunt Anna, Vasiliki, Pauline & George; & all other family & friends; all mothers, grandmothers & expectant mothers; all aborted babies; the sick & suffering...and for the least of these....; our Armed Forces; all those chemically poisoned in Flint & elsewhere; & for peace in the Ukraine, the Middle-East, Africa, & throughout the world. ANNOUNCEMENTS 1) PASCHA FLOWERS & BOWS: LAST CHANCE ! Please donate for our Pascha flowers to decorate Christ’s tomb, and the church for Pascha. $4 for geraniums & $10 for larger flowers. (You get to take them home after Pascha.) Also, Pascha Bows, like Christmas Bows, are our two annual fund-raisers, vital for paying our bills. Please donate at least 1 ‘Bow’ for the living and 1 for the departed, with a $5 donation for each. Use the cards Mary Ann has already decorated, or write the names of your loved ones for whom you are praying on 3x5 index-sized-cards and your cards will be decorated and attached to our large cross for 40 days — until Ascension. Please help us to meet our goal of having at least 100 Pascha ‘Bows.” We still need many more. See Mary Ann Harvilla for both the flowers and Pascha Bows. 2) KITCHEN & COFFEE HOUR NEEDS: Cases of bottled spring water & small dessert-size plates 3) COCC ANNUAL CHARITY/BENEFIT DINNER-DANCE, SUNDAY, MAY 15th, (3rd Sunday of Pascha), at St. Michael’s Church Banquet Hall, Redford, on W. Chicago, between Beech Daly & Inkster. 5pm; $40 each, adults. See Fr. Roman for tickets. We must sell at least 8 tickets (1 table). Proceeds help retired priests & widowed priests’ wives in our metro- Detroit area. Please mark your calendars for this annual event. 4) LISTEN EVERY SUNDAY TO THE COCC’S DETROIT’S OWN ORTHODOX RADIO HOUR [DOOR] ON WNZK 690-AM, 4-5 pm, or on your computer/smart-phone, live, at http://www.doorradio.org. This website also has an archive of all its previous programs.
Z CHRIST IS IN OUR MIDST Z HE IS NOW AND ALWAYS SHALL BE Z THE MEANING OF HOLY WEEK By Fr. Thomas Hopko From: The Orthodox Faith, Vol. 2, “Worship”— The Church Year
LAZARUS SATURDAY AND PALM SUNDAY The week following the Sunday of Saint Mary of Egypt is called Palm or Branch Week. At the Tuesday services of this week the Church recalls that Jesus’ friend Lazarus has died and that the Lord is going to raise him from the dead (Jn 11). As the days continue toward Saturday, the Church, in its hymns and verses, continues to follow Christ towards Bethany to the tomb of Lazarus. On Friday evening, the eve of the celebration of the Resurrection of Lazarus, the “great and saving forty days” of Great Lent are formally brought to an end: Having accomplished the forty days for the benefit of our souls, we pray to Thee, O Lover of Man, that we may see the holy week of Thy passion, that in it we may glorify Thy greatness and Thine unspeakable plan of salvation for our sake... (Vespers Hymn). Lazarus Saturday is a paschal celebration. It is the only time in the entire Church Year that the resurrectional service of Sunday is celebrated on another day. At the Liturgy of Lazarus Saturday, the Church glorifies Christ as “the Resurrection and the Life” who, by raising Lazarus, has confirmed the universal resurrection of mankind even before His own suffering and death. By raising Lazarus from the dead before Thy passion, Thou didst confirm the universal resurrection, O Christ God! Like the children with the branches of victory, we cry out to Thee, O Vanquisher of Death: Hosanna in the highest! Blessed is he that comes in the name of the Lord! (Troparion). Christ —the Joy, the Truth and the Light of All, the Life of the world and its Resurrection—has appeared in his goodness to those on earth. He has become the Image of our Resurrection, granting divine forgiveness to all (Kontakion). At the Divine Liturgy of Lazarus Saturday the baptismal verse from Galatians: As many as have been baptized into Christ have put on Christ (Gal 3.27) replaces the Thrice-holy Hymn thus indicating the resurrectional character of the celebration, and the fact that Lazarus Saturday was once among the few great baptismal days in the Orthodox Church Year. Because of the resurrection of Lazarus from the dead, Christ was hailed by the masses as the long-expected Messiah-King of Israel. Thus, in fulfillment of the prophecies of the Old Testament, He entered Jerusalem, the City of the King, riding on the colt of an ass (Zech 9.9; Jn 12.12). The crowds greeted Him with branches in their hands and called out to Him with shouts of praise: Hosanna! Blessed is He who comes in the name of the Lord! The Son of David! The King of Israel! Because of this glorification by the people, the priests and scribes were finally driven “to destroy Him, to put Him to death” (Lk 19.47; Jn 11.53, 12.10). The feast of Christ’s triumphal Entry into Jerusalem, Palm Sunday, is one of the twelve major feasts of the Church. The services of this Sunday follow directly from those of Lazarus Saturday. The church building continues to be vested in resurrectional splendor, filled with hymns which continually repeat the Hosanna offered to Christ as the Messiah-King who comes in the name of God the Father for the salvation of the world. The main troparion of Palm Sunday is the same one sung on Lazarus Saturday. It is sung at all of the services, and is used at the Divine Liturgy as the third antiphon which follows the other special psalm verses which are sung as the liturgical antiphons in the place of those normally used. The second troparion of the feast, as well as the kontakion and the other verses and hymns, all continue to glorify Christ’s triumphal manifestation “six days before the Passover” when he will give himself at the Supper and on the Cross for the life of the world. Today the grace of the Holy Spirit has gathered us together. Let us all take up Thy cross and say: Blessed is he who comes in the name of the Lord. Hosanna in the highest! (First Verse of Vespers). When we were buried with Thee in baptism, O Christ God, we were made worthy of eternal life by Thy resurrection. Now we praise Thee and sing: Hosanna in the highest! Blessed is he that comes in the name of the Lord! (Second Troparion). Sitting on Thy throne in heaven, and carried on a foal on earth, O Christ God, accept the praise of angels and the songs of children who sing: Blessed is he who comes to recall Adam! (Kontakion). At the vigil of the feast of Palm Sunday the prophecies of the Old Testament about the Messiah-King are read together with the Gospel accounts of the entry of Christ into Jerusalem. At Matins, branches are blessed, which the people carry throughout the celebration as the sign of their own glorification of Jesus as Savior and King. These branches are usually palms, or, in the Slavic churches, pussy willows which came to be customary because of their availability and their early blossoming in the springtime. HOLY MONDAY, TUESDAY & WEDNESDAY In the Orthodox Church the last week of Christ’s life is officially called Passion Week. In popular terminology it is called Holy Week. Each day is designated in the service books as “Great and Holy.” There are special services every day of the week which are fulfilled in all churches. Earthly life ceases for the faithful as they “go up with the Lord to Jerusalem” (Matins of Great and Holy Monday). Behold, the bridegroom comes in the middle of the night and blessed is the servant whom he shall find watching, and unworthy the servant whom he shall find heedless. Take care then, O my soul, and be not weighed down by sleep that you will not be given over unto death and be excluded from the Kingdom. But rise up and call out: Holy, Holy, Holy art Thou O God, by the Theotokos have mercy on us (Troparion of the First Three Days’ Bridegroom Matins). During the first three days of Holy Week, the Church prescribes that the entire Four Gospels be read at the Hours up to the point in each where the passion of Christ begins. Although this is not usually possible in parish churches, an attempt is sometimes made to read at least one complete Gospel, privately or in common, before Holy Thursday.
HOLY THURSDAY The vigil on the eve of Holy Thursday is dedicated exclusively to the Passover Supper which Christ celebrated with his twelve apostles. The main theme of the day is the meal itself at which Christ commanded that the Passover of the New Covenant be eaten in remembrance of Himself, of His body broken and His blood shed for the remission of sins. In addition, Judas’ betrayal and Christ’s washing of His disciples feet is also central to the liturgical commemoration of the day. In cathedral churches it is the custom for the bishop to re-enact the foot washing in a special ceremony following the Divine Liturgy. At the Vigil of Holy Thursday, the Gospel of Saint Luke about the Lord’s Supper is read. At the Divine Liturgy the Gospel is a composite of all the evangelists’ accounts of the same event. The hymns and the readings of the day also all refer to the same central mystery. When Thy glorious disciples were enlightened at the washing of their feet before the supper, then the impious Judas was darkened by the disease of avarice, and to the lawless judges he betrayed Thee, the Righteous Judge. Behold, O lover of money, this man because of avarice hanged himself. Flee from the insatiable desire which dared such things against the Master! O Lord who deals righteously with all, glory to Thee (Troparion of Holy Thursday). The Divine Liturgy of Saint Basil is served on Holy Thursday in connection with Vespers. The long Gospel of the Last Supper is read following the readings from Exodus, Job, Isaiah and the first letter of the Apostle Paul to the Corinthians (1 Cor 11). The following hymn replaces the Cherubic Hymn of the offertory of the liturgy, and serves as well as the Communion and Post-Communion Hymns. Of Thy mystical supper, O Son of God, accept me today a communicant, for I will not speak of Thy mystery to thine enemies, neither like Judas will I give Thee a kiss, but like the thief will I confess Thee: Remember me, O Lord, in Thy kingdom. The liturgical celebration of the Lord’s Supper on Holy Thursday is not merely the annual remembrance of the institution of the sacrament of Holy Communion. Indeed the very event of the Passover Meal itself was not merely the last-minute action by the Lord to “institute” the central sacrament of the Christian Faith before His passion and death. On the contrary, the entire mission of Christ, and indeed the very purpose for the creation of the world in the first place, is so that God’s beloved creature, made in His own Divine Image and Likeness, could be in the most intimate communion with Him for eternity, sitting at table with Him, eating and drinking in His unending kingdom. Thus, Christ the Son of God speaks to His apostles at the supper, and to all men who hear His words and believe in Him and the Father who sent Him: Fear not, little flock, it is Your Father’s good pleasure to give you the kingdom (Lk 12.32). You are those who have continued with Me in My trials; as My Father appointed a Kingdom for Me, so do I appoint for you that you may eat and drink at My table in My Kingdom .... (Lk 22.28–31). In a real sense, therefore, it is true to say that the body broken and the blood spilled spoken of by Christ at His Last Supper with the disciples was not merely an anticipation and preview of what was yet to come; but that which was yet to come—the cross, the tomb, the resurrection on the third day, the ascension into heaven—came to pass precisely so that men could be blessed by God to be in holy communion with him forever, eating and drinking at the mystical table of His Kingdom of which there will be no end. Thus the “Mystical Supper of the Son of God” which is continually celebrated in the Divine Liturgy of the Christian Church, is the very essence of what life in God’s Kingdom will be for eternity. Blessed is he who shall eat bread in the Kingdom of God (Lk 14.15). Blessed are those who are invited to the Marriage Supper of the Lamb (Rev 19.9). HOLY FRIDAY Matins of Holy Friday is generally celebrated on Thursday night. The main feature of this service is the reading of twelve selections from the Gospels, all of which are accounts of the passion of Christ. The first of these twelve readings is John 13:31–18:1. It is Christ’s long discourse with his apostles that ends with the so-called high priestly prayer. The final Gospel tells of the sealing of the tomb and the setting of the watch (Mt 27.62–66). The twelve Gospel readings of Christ’s passion are placed between the various parts of the [Matins] service. The hymnology is all related to the sufferings of the Savior and borrows heavily from the Gospels and the prophetic scriptures and psalms. The Lord’s beatitudes are added to the service after the sixth gospel reading, and there is special emphasis given to the salvation of the thief who acknowledged Christ’s Kingdom. There is no Divine Liturgy on Good Friday for the same obvious reason that forbids the celebration of the Eucharist on the fasting days of Great Lent. HOLY SATURDAY The first service belonging to Holy Saturday—called in the Church the Blessed Sabbath—is Vespers of Good Friday. It is usually celebrated in the mid-afternoon to commemorate the burial of Jesus. Before the service begins, a “tomb” is erected in the middle of the church building and is decorated with flowers. Also a special icon which is painted on cloth (in Greek, epitaphios; in Slavonic, plaschanitsa) depicting the dead Savior is placed on the altar table. In English this icon is often called the winding-sheet. Vespers begins as usual with hymns about the suffering and death of Christ. After the entrance with the Gospel Book and the singing of Gladsome Light, selections from Exodus, Job, and Isaiah 52 are read. An epistle reading from First Corinthians (1.18–31) is added, and the Gospel is read once more with selections from each of the four accounts of Christ’s crucifixion and burial. The prokeimena and alleluia verses are psalm lines, heard often already in the Good Friday services, prophetic in their meaning: They divided my garments among them and for my raiment they cast lots (Psalm 22.18). My God, my God, why hast Thou forsaken me (Ps 22.1). Thou hast put me in the depths of the Pit, in the regions dark and deep (Ps 88.6). After more hymns glorifying the death of Christ, while the choir sings the dismissal song of Saint Simeon, the priest vests fully in his dark-colored robes and censes the winding-sheet which still lies upon the altar table. Then, after the Our Father, while the people sing the troparion of the day [Noble Joseph], the priest circles the altar table with the winding-sheet carried above his head and places it onto the tomb for veneration by the faithful. The noble Joseph, when he had taken down Thy most pure body from the Tree, wrapped It in fine linen and anointed It with spices, and placed It in a new tomb (Troparion of Holy Saturday). Matins of Holy Saturday is usually celebrated on Friday night. It begins in the normal way with the singing of “God is the Lord,” the Troparion The Noble Joseph, and the following Troparia: When Thou didst descend to death O Life Immortal, Thou didst slay hell with the splendor of Thy Godhead! And when from the depths Thou didst raise the dead, all the powers of heaven cried out: O Giver of Life! Christ our God! Glory to Thee! The angel standing by the grave cried out to the women: Myrrh is proper for the dead, but Christ has shown himself a stranger to corruption. In place of the regular psalm readings the entire Psalm 119 is read with a verse praising the dead Savior chanted between each of its lines. This particular psalm is the verbal icon of Jesus, the righteous man whose life is in the hands of God and who, therefore, cannot remain dead. The “Praises,” [or “Lamentations”] as the verses are called, glorify God as “the Resurrection and the Life,” and marvel at his humble condescension into death. After the final glorification of the Trinity, the church building is lighted and the first announcement of the women coming to the tomb resounds through the congregation as the celebrant censes the entire church. Here for the first time comes the clear proclamation of the good news of salvation in Christ’s Resurrection. The Canon song of Matins continues to praise Christ’s victory over death by His own death, and uses each of the Old Testament canticles as a prefigurative image of man’s final salvation through Jesus. Here for the first time there emerges the indication that this Sabbath—this particular Saturday on which Christ lay dead—is truly the most blessed seventh day that ever existed. This is the day when Christ rests from His work of recreating the world. This is the day when the Word of God “through Whom all things were made” (Jn 1.3) rests as a dead man in the grave, saving the world of His own creation and opening the graves: This is the most blessed Sabbath on which Christ sleeps, but to rise again on the third day (Kontakion and Oikos). Again, the canon ends on the final note of the victory of Christ. Lament not for Me, Mother, beholding Me in the grave, the Son whom you have born in seedless conception, for I will arise and be glorified, and will exalt with glory, unceasingly as God, all those who with faith and love glorify you (Ninth Ode of the Canon). As more verses of praise are sung, the celebrant again vests fully in his somber vestments and, as the great doxology is chanted, he once more censes the tomb of the Savior. Then, while the congregation with lighted candles continually repeats the song of the Thrice Holy [“Holy God, Holy Mighty, Holy Immortal, have mercy on us.”], the faithful—led by their pastor carrying the Gospel Book with the winding-sheet of Christ held over his head—go in procession around the outside of the church building. This procession bears witness to the total victory of Christ over the powers of darkness and death. The whole universe is cleansed, redeemed and restored by the entrance of the Life of the World into death. As the procession returns to the church building, the Troparia are sung once again, and the prophecy of Ezekiel about the “dry bones” of Israel is chanted with great solemnity: “And you shall know that I am the Lord, when I open your graves, O my people. And I will put my spirit within you and you shall live....” (Ezek 37.1–14). With the victorious lines of the psalms calling God to arise, to lift up his hands, to scatter his enemies and to let the righteous rejoice; and with the repeated singing of Alleluia, the letter of the Apostle Paul to the Corinthians is read: “Christ our paschal lamb has been sacrificed” (1 Cor 5.6–8). The Gospel about the sealing of the tomb is read once more, and the service is ended with intercession and benediction. The Vespers and Matins of the Blessed Sabbath, together with the Divine Liturgy which follows, [served on Saturday morning] form a masterpiece of the Orthodox liturgical tradition. These services are not at all a dramatic re-enactment of the historical death and burial of Christ. Neither are they a kind of ritual reproduction of scenes of the Gospel. They are, rather, the deepest spiritual and liturgical penetration into the eternal meaning of the saving events of Christ, viewed and praised already with the full knowledge of their divine significance and power. The Church does not pretend, as it were, that it does not know what will happen with the crucified Jesus. It does not sorrow and mourn over the Lord as if the Church itself were not the very creation which has been produced from his wounded sides and from the depths of his tomb. All through the services the victory of Christ is contemplated and the resurrection is proclaimed. For it is indeed only in the light of the victorious resurrection that the deepest divine and eternal meaning of the events of Christ’s passion and death can be genuinely grasped, adequately appreciated and properly glorified and praised. (Slightly edited & abridged)